Shabbat Hagadol - Bitul Chametz
Understanding the reasoning behind the Passover preparation rituals.
Halacha advises us to begin studying the laws of Pesach thirty days before the holiday Since Pesach is fast approaching, it’s time for all the procrastinators – you know who you are – to put the pedal to the metal. If you need a crash course, check out my book Pesach Without the Pain. All proceeds go to Tzedaka.
In keeping with the mandate to learn Hilchot Pesach before Pesach, today is Shabbat HaGadol, when it’s traditional for rabbis to give a lengthy speech on those laws – hence the name Shabbat Hagadol – the Shabbat with the “big sermon.” But at Mekor, you won’t have to sit through a long sermon, since I plan to follow my annual tradition of brevity by selecting one halachic topic to discuss. This year I’d like to discuss how we fulfill the mitzvah of “Tashbitu” - our obligation to eliminate chametz from our possession.
This Sunday night, at the start of the 24 hours before Pesach, we begin the sequence of 3 major rituals. The first is bedikat chametz/checking for chametz. The 2nd is bitul/nullifying the chametz. And the 3rd ritual is biur/burning the chametz.
The Gemara in Mesechet Pesachim indicates that we fulfill the Torah commandment of eliminating chametz through bitul—nullifying the chametz. The basic idea of bitul is to dissociate oneself from the chametz by declaring that any chametz in one's possession should be ownerless like the dust of the earth. Consequently, the chametz is no longer in your possession, and you are not liable for any chametz found on your property because you have dissociated from it.
However, the Ran and other Rishonim raise a question: Once you've performed bitul, why is there still a need for bedika (searching) and biur (burning or destroying the chametz)? If you've nullified it, isn't that sufficient?
Rashi explains that without bedika and biur, you might still violate the prohibitions of "bal yeraeh" (chametz shall not be seen) and "bal yimatzeh" (chametz shall not be found) which refer to the prohibition of having chametz in your possession. On the other hand, Tosafot argues that your ownership of chametz on Pesach isn’t a concern since the chametz isn’t legally yours anymore after bitul. Instead, Tosafot suggests another reason for bedika: Even though you don’t own the chametz, you might still inadvertently eat it. Therefore, we must perform bedika and biur to find and remove all chametz, ensuring it doesn't lead to accidental consumption.
So, what is the logic behind these two different justifications for performing bedika and biur? It would seem that in Rashi’s view when you recite the bitul, you’re making a subjective declaration that any remaining chametz is as worthless to you as dust. This nullification implies that if you were to desire the chametz again during Pesach, you would re-establish ownership, thus violating "bal yeraeh" and "bal yimatzeh" by possessing chametz. This is why Chazal mandated bedika and biur—to ensure no chametz remains on your property, thereby avoiding the risk of possessing chametz on Pesach.
However, according to Tosafot, the recitation of bitul is not merely about your feelings about chametz; it effectively severs your financial connection with the chametz, relinquishing your ownership. Therefore, you won't violate "bal yeraeh ubal yimatzeh" since you cannot simply reverse the financial ownership of the chametz. Yet, you might still impulsively consume it if seen. That’s why bedika and biur are necessary—to ensure there's no chametz around that you might inadvertently eat.
Interestingly, the language in our bitul incorporates both these perspectives—Rashi’s emphasis on subjective nullification when we say the words k'afra d'ara, meaning it is as the dust of the earth to me, indicating a disassociation from the chametz, and Tosafot’s focus on financial relinquishment with the word 'hefker,' declaring it ownerless. Understanding both aspects helps clarify why bedika and biur are essential complements to bitul.
It’s also important to note that bitul is a Biblical commandment, and every individual must recite the bitul at night after bedika and especially during the morning with biur chametz, which is before the 5th hour of the day, or 11:51 AM in Philadelphia. It is essential that you fully comprehend the words you are reciting. Bitul is not merely a ritual of reciting words—it requires understanding and intent. Therefore, if you do not understand Aramaic, you must recite the bitul in English to ensure you fully grasp its meaning.
If you have any questions about this topic or any other questions about hilchot Pesach, please speak to me or you can call or email the shul, and I’ll respond as soon as I can. I receive many such inquiries every year, and I welcome them all.
One last thought. I’d be remiss if I ended my sermon without addressing the question on the minds of so many in the Jewish community. As they prepare for their seders this year, they wonder how to be appropriately mindful of the unprecedented challenges facing Israel. Some have even considered making additions to their seder recitations or rituals. But I think the answer to this yearning is already found within our traditional Haggadah. As I show in my book Bringing Order to the Seder, the seder is timeless in the way it celebrates our unbreakable connection to Israel. At this difficult moment, our Haggadah has never been more relevant, and I encourage you to tap into its profound message. I wish everyone a chag kasher v’sameach.
Shabbat shalom.